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Jewish Mysticism in the Lands of the Ishmaelites: A Re-Orientation r 167

40. Sefer Sha ̔arey  Sedeq, ed. Yosef Parush (Jerusalem: Shaare Ziv, 1999), 21.


41. Idel, Ecstatic Kabbalah, 91–96.


42. Bension, The Zohar in Moslem and Christian Spain. See Fenton, “Two Akbari
    Mss,” 82n4.


43. See Shlomo Pines, “Shi ̔ite Terms and Conceptions in Judah Halevi’s Kuzari,”
    Jerusalem Studies in Arabic and Islam 2 (1980): 165–251, esp. 243–47; Moshe Idel, “Ha-
    Sefirot she-me- ̔al ha-Sefirot,” Tarbiz 51 (1981–82): esp. 270n168; Amos Goldreich, “Mi-
    Mishnat Hug ha- ̔Iyyun: ̔Od ̔al ha-Meqorot ha-Efshariyyim shel ha-Ahdut ha-Shavah,”
    Jerusalem Studies in Jewish Thought 6 (1987): 141–56.


44. See Ronald Kiener “The Image of Islam in the Zohar,” Jerusalem Studies in Jewish
    Thought 8 (1989): 45*n5.


45. Ibid., 45–46*nn7–10.


46. Kiener, “Image of Islam.”


47. See Ronald Kiener, “Ibn al- ̔Arabi and the Qabbalah: A Study of Thirteenth-Cen-
    tury Iberian Mysticism,” Studies in Mystical Literature 2 (1982): 26–52.


48. Paul Fenton, “The Symbolism of Ritual Circumambulation in Judaism and Is-
    lam—Comparative Study,” Journal of Jewish Philosophy and Thought 6 (1997): 355f.


49. A good example would be Joseph b. Abraham Ibn Waqar of the fourteenth cen-
    tury. See Georges Vajda, Recherches sur la philosophie et la Kabbale dans la pensé juive
    du Moyen Age (Paris: Mouton, 1962), and most recently Paul Fenton’s edition of Sefer
    Shorshey ha-Qabbalah (Los Angeles: Cherub Press, 2004).


50. Paul Fenton, “Shabbetay Sebī and His Muslim Contemporary Muhammed an-
    Niyāzī,” Approaches to Judaism in Medieval Times 3 (1988): 81–88.